New Sherwood

Trent, the Pope, and Annulment “Reform”

Council_of_Trent_by_Pasquale_Cati

“[T]here is the legal problem of matrimonial nullity, this has to be reviewed, because ecclesiastical tribunals are not sufficient for this”. – Pope Francis, 28 July 2013

“Can we eliminate the necessity of having detailed personal interviews, hefty fees, testimony from witnesses, psychological exams, and automatic appeals to other tribunals? In lieu of this formal court-like process, which some participants have found intimidating, can we rely more on the conscientious personal judgment of spouses about the history of their marriage (after all, they are the ministers and recipients of the sacrament!) and their worthiness to receive Holy Communion?”  – Bishop Thomas Tobin, 21 September 2014

“CANON XII. If any one saith, that matrimonial causes do not belong to ecclesiastical judges; let him be anathema.” – Council of Trent, Session XXIV, 11 November 1543

October 17, 2014 Posted by | Uncategorized | 11 Comments

Pope Francis turns Sistine Chapel into corporate playground

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Pope Francis likes to say that God is full of surprises. Actually, it is Pope Francis who is full of surprises, and they just keep coming fast and furiously. Like a Porsche. These days they are coming so fast that I’m more surprised when there is a day without papal surprises. In any case, the latest jaw-dropper: The Holy Father is renting out the Sistine Chapel to Porsche AG for one of their corporate galas. This is part of a new initiative for soliciting corporate donations for the pope’s charity projects. The article states that the Vatican wants to retain the visitor cap at six million per year to protect the artwork: that means more wealthy corporate executives, and fewer regular Catholics on pilgrimage.

“Nevertheless when the Son of Man cometh, shall he find faith on the earth?” – Luke 18:8

October 17, 2014 Posted by | Uncategorized | 13 Comments

Denounce the Synod

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Today, the first official document of the Extraordinary Synod on the Family was released. Suffice it to say that the document doesn’t even bother in the least to present Catholic teaching on the family. The whole document is an exercise in modernist tactics of persuasion by means of doctrinal ambiguity, and by unsettling that which is settled. But the most sinister passages depart clearly from the Catholic Faith. First, the document opens the door explicitly to holy communion for those who are publicly living in objectively adulterous unions:

46.  In the same way the situation of the divorced who have remarried demands a careful discernment and an accompaniment full of respect, avoiding any language or behavior that might make them feel discriminated against. For the Christian community looking after them is not a weakening of its faith and its testimony to the indissolubility of marriage, but rather it expresses precisely its charity in its caring.

47.  As regards the possibility of partaking of the sacraments of Penance and the Eucharist, some argued in favor of the present regulations because of their theological foundation, others were in favor of a greater opening on very precise conditions when dealing with situations that cannot be resolved without creating new injustices and suffering. For some, partaking of the sacraments might occur were it preceded by a penitential path – under the responsibility of the diocesan bishop – and with a clear undertaking in favor of the children. This would not be a general possibility, but the fruit of a discernment applied on a case-by-case basis, according to a law of gradualness, that takes into consideration the distinction between state of sin, state of grace and the attenuating circumstances.

48.  Suggesting limiting themselves to only “spiritual communion” was questioned by more than a few Synodal Fathers: if spiritual communion is possible, why not allow them to partake in the sacrament? As a result a greater theological study was requested starting with the links between the sacrament of marriage and the Eucharist in relation to the Church-sacrament. In the same way, the moral dimension of the problem requires further consideration, listening to and illuminating the consciences of spouses.

49.  The problems relative to mixed marriages were frequently raised in the interventions of the Synodal Fathers. The differences in the matrimonial regulations of the Orthodox Churches creates serious problems in certain contexts to which have to be found suitable responses in communion with the Pope. The same applies to inter-religious marriages.

Second, the document asserts that homosexuals (the term strongly implies that these persons are sexually active, or at least not striving to be chaste while struggling with same-sex attraction) have “gifts and qualities” to offer the Church as homosexuals, and even more scandalously, that the Church should be “accepting and valuing” of homosexual orientation itself:

50.  Homosexuals have gifts and qualities to offer to the Christian community: are we capable of welcoming these people, guaranteeing to them a fraternal space in our communities? Often they wish to encounter a Church that offers them a welcoming home. Are our communities capable of providing that, accepting and valuing their sexual orientation, without compromising Catholic doctrine on the family and matrimony?

51.  The question of homosexuality leads to a serious reflection on how to elaborate realistic paths of affective growth and human and evangelical maturity integrating the sexual dimension: it appears therefore as an important educative challenge. The Church furthermore affirms that unions between people of the same sex cannot be considered on the same footing as matrimony between man and woman. Nor is it acceptable that pressure be brought to bear on pastors or that international bodies make financial aid dependent on the introduction of regulations inspired by gender ideology.

52.  Without denying the moral problems connected to homosexual unions it has to be noted that there are cases in which mutual aid to the point of sacrifice constitutes a precious support in the life of the partners. Furthermore, the Church pays special attention to the children who live with couples of the same sex, emphasizing that the needs and rights of the little ones must always be given priority.

It needn’t be pointed out that homosexual relationships (there is no such thing as “unions”) might be the context for some good things. There has always been honor among thieves. What is most telling about this document is what it doesn’t say: nowhere are the faithful warned of the temporal and eternal consequences of sexual sin; nowhere are homosexuals, adulterers, fornicators, or those who commit other sins against Christian marriage called to repentance and conversion; nowhere are those in irregular “unions” called to live chastely in order to receive holy communion; nowhere are the faithful given the hope of being delivered from their sins and living in a state of grace; nowhere is the salvation of souls included as a priority. Clearly, the whole thrust of this document is to weaken the Church’s resolve in opposing the forces of modernity in redefining the family, even at the expense of doctrine.

This disgraceful “relatio post disceptationem” must be repudiated by good Catholics at every level, and this train-wreck of a Synod publicly denounced.

October 14, 2014 Posted by | Uncategorized | 29 Comments

Pope St. Pius X: A letter in defense of Cardinal Newman

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Blessed John Henry Newman – like many nuanced and complex thinkers – has the unhappy burden of being misunderstood by just about everybody. He dedicated his life to fighting against liberalism in religion, becoming one of its most formidable enemies. His effectiveness was undoubtedly due, in part, not only to his powers of persuasion, but also to the example he presented as a powerful intellect and evidently liberal (in the classic sense meaning “free”) personality devoting itself to the service of … dogma. Catholic dogma! If Newman is for it, there must be something to it! Nevertheless he was also intellectually satisfying and persuasive, assisting the conversions of multitudes to the eternal Catholic Faith. These days, however, one often finds Newman disingenuously adopted by the very same liberals who Newman would have eaten for breakfast if he had the opportunity. I have long wondered how most of the nation’s heterodox “Newman Centers” on university campuses get away with the name. The only possible explanation is that they know nothing about Newman’s work beyond, perhaps, a rude caricature of his theory of conscience.

At the same time there have always been a number of Catholics who have suspected and even accused Newman of the very liberalism he condemned. And to be honest, his critics aren’t entirely wrong. Newman breathed the cultural air of Oxford liberalism for much of his life: these were the people he was arguing with, these were the minds he had to convince, and it seems clear that he adopted some of their premises for the sake of common ground. We should expect that he shared much of this common ground even without consciously embracing it. But I have to maintain that Newman’s liberalism – yes, the term is fair if used in context – was largely a matter of temperament and process, not religion, and though it did lead to mistakes in my opinion, on balance it did not pose a threat to the integral Catholic faith he professed and defended. On the contrary, Newman’s thought opened the doors to a perfectly legitimate investigative approach to Catholicism that most intellectuals felt was heretofore closed to them. Would that all Catholics were as “liberal” as Newman!

But don’t take my word for it. As the result of a brief discussion with a friend this afternoon, I found online a letter from Pope St. Pius X himself defending Newman against his critics – a rebuke not only to traditionalists who revere Pope St. Pius X and revile Newman, but also to certain liberals for whom Newman is the hero and Pius X the villain. I reproduce the letter here in its entirety.

LETTER

In which Pope Pius X approves the work of the Bishop of Limerick
on the writings of Cardinal Newman.

To his Venerable Brother
Edward Thomas Bishop of Limerick

Venerable Brother, greetings and Our Apostolic blessing. We hereby inform you that your essay, in which you show that the writings of Cardinal Newman, far from being in disagreement with Our Encyclical Letter Pascendi, are very much in harmony with it, has been emphatically approved by Us: for you could not have better served both the truth and the dignity of man.

It is clear that those people whose errors We have condemned in that Document had decided among themselves to produce something of their own invention with which to seek the commendation of a distinguished person. And so they everywhere assert with confidence that they have taken these things from the very source and summit of authority, and that therefore We cannot censure their teachings, but rather that We had even previously gone so far as to condemn what such a great author had taught.

Incredible though it may appear, although it is not always realised, there are to be found those who are so puffed up with pride that it is enough to overwhelm the mind, and who are convinced that they are Catholics and pass themselves off as such, while in matters concerning the inner discipline of religion they prefer the authority of their own private teaching to the pre-eminent authority of the Magisterium of the Apostolic See. Not only do you fully demonstrate their obstinacy but you also show clearly their deceitfulness.

For, if in the things he had written before his profession of the Catholic faith one can justly detect something which may have a kind of similarity with certain Modernist formulas, you are correct in saying that this is not relevant to his later works. Moreover, as far as that matter is concerned, his way of thinking has been expressed in very different ways, both in the spoken word and in his published writings, and the author himself, on his admission into the Catholic Church, forwarded all his writings to the authority of the same Church so that any corrections might be made, if judged appropriate.

Regarding the large number of books of great importance and influence which he wrote as a Catholic, it is hardly necessary to exonerate them from any connection with this present heresy. And indeed, in the domain of England, it is common knowledge that Henry Newman pleaded the cause of the Catholic faith in his prolific literary output so effectively that his work was both highly beneficial to its citizens and greatly appreciated by Our Predecessors: and so he is held worthy of office whom Leo XIII, undoubtedly a shrewd judge of men and affairs, appointed Cardinal; indeed he was very highly regarded by him at every stage of his career, and deservedly so.

Truly, there is something about such a large quantity of work and his long hours of labour lasting far into the night that seems foreign to the usual way of theologians: nothing can be found to bring any suspicion about his faith. You correctly state that it is entirely to be expected that where no new signs of heresy were apparent he has perhaps used an off-guard manner of speaking to some people in certain places, but that what the Modernists do is to falsely and deceitfully take those words out of the whole context of what he meant to say and twist them to suit their own meaning.

We therefore congratulate you for having, through your knowledge of all his writings, brilliantly vindicated the memory of this eminently upright and wise man from injustice: and also for having, to the best of your ability, brought your influence to bear among your fellow-countrymen, but particularly among the English people, so that those who were accustomed to abusing his name and deceiving the ignorant should henceforth cease doing so.

Would that they should follow Newman the author faithfully by studying his books without, to be sure, being addicted to their own prejudices, and let them not with wicked cunning conjure anything up from them or declare that their own opinions are confirmed in them; but instead let them understand his pure and whole principles, his lessons and inspiration which they contain. They will learn many excellent things from such a great teacher: in the first place, to regard the Magisterium of the Church as sacred, to defend the doctrine handed down inviolately by the Fathers and, what is of highest importance to the safeguarding of Catholic truth, to follow and obey the Successor of St. Peter with the greatest faith.

To you, therefore, Venerable Brother, and to your clergy and people, We give Our heartfelt thanks for having taken the trouble to help Us in Our reduced circumstances by sending your communal gift of financial aid: and in order to gain for you all, but first and foremost for yourself, the gifts of God’s goodness, and as a testimony of Our benevolence, We affectionately bestow Our Apostolic blessing.

Given in Rome at St. Peter’s, on 10 March 1908, in the fifth year of Our Pontificate.
Pius PP. X

September 29, 2014 Posted by | Uncategorized | Leave a comment

Forming the loyal opposition

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“Before Christ’s second coming the Church must pass through a final trial
that will shake the faith of many believers.” – CCC 675

What was once unthinkable for many loyal Catholics has now become a necessity: open, public opposition to the designs of a pope. That is because Pope Francis is pushing hard for “reforms” that constitute a positive threat to every Christian marriage. You, Mr. and Mrs. Catholic, need to take this direct attack very personally. If there were ever any doubt that Pope Francis himself is behind the push to undermine Catholic discipline on marriage and the sacraments, that doubt should be firmly dispelled by his actions of the past year. He called an Extraordinary Synod specifically for this purpose. He has been constantly dropping un-subtle hints in his interviews, homilies, exhortations, and public acts. He has appointed men who support this agenda to positions of great influence. Likewise, he has removed or marginalized influential prelates who seemed likely to resist, most shockingly the brilliant and devout Cardinal Raymond Burke. The pope has now established a commission to completely “streamline” the annulment process, something no one expected to happen until after the Synod. He is obviously in a hurry and wants to keep the Synod fathers in check. The result will probably look a lot like what Bishop Tobin recently proposed (something he would never have dared to suggest without positive signals from Rome), effectively making annulments as easy to obtain as a no-fault divorce.

If Pope Francis succeeds in his designs, the traditional presumption of validity – so essential to the legal protection of marriage – will be turned on its head. Every Christian marriage will be perceived as a candidate for “annulment” predicated on the subjective whims of the spouses, resulting in tentative vows with one eye on the annulment door should “for better or worse” come to the point of “worse”. Remember, behind all of this mischief is the pope’s wild (and irresponsibly public) estimation that half of marriages are invalid anyway, a notion that he first floated in the famous airplane interview following World Youth Day.

Even more disturbing than the attack on marriage is the threat of ecclesiastically sanctioned sacrilege. Once divorced and remarried Catholics with spurious annulments are admitted to holy communion, there will be a push to formally admit everyone else – cohabitators (including same-sex couples), non-Catholics, and ordinary sinners who once thought they needed to be in a state of grace.

The question is: what can be done? We should pray, of course, like we’ve never prayed before, for Our Lord to save His Church and defend His people. But the Catholic faithful – that is, the orthodox core of the Church that receives the Faith with gratitude and guards it with zeal – need to make it clear that they oppose, reject, and condemn unequivocally any “reforms” that undermine the teachings of Jesus Christ on marriage. It is time to speak out, to write, to blog, to study possible responses, to play a little chess. The faithful, who can no longer rely on their pope to defend the truth, will also need a leader or group of leaders to organize them and strengthen their morale. Good priests and bishops who may have been in “wait and see” mode, hoping to teach and sanctify quietly, should consider whether the timing is right to publicly choose their side, speak directly to the crisis, and come to the assistance of the faithful. If the pope’s commission goes his way, and if the Synod goes his way, and if his “reforms” are finally imposed on the Church, I will expect the loyal opposition in the hierarchy to crystallize. Despite growing ecclesiastical confusion, I do believe that clarity is around the corner.

September 22, 2014 Posted by | Uncategorized | 8 Comments

Aunts, uncles, and cousins

Originally posted on New Sherwood:

One effect of the shrinking modern family is that people today grow up not only with very few siblings, but also with few aunts, uncles, and cousins. The author of this article, Anthony Esolen, has 39 first cousins, twenty of whom grew up in his hometown of 5,000.  I have a grand total of three first cousins, none of whom I grew up with, and only one whom I see every now and then. Large extended families like Dr. Esolen’s helped an earlier generation survive the Great Depression. If one household was down on its luck, there was an uncle who owned a business, or a cousin with a spare room, or an aunt with time to babysit. Chances were good that a sizeable number of family members lived close enough to be called in an emergency. If a relationship went sour, as they do even in the best…

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February 13, 2014 Posted by | Uncategorized | Leave a comment

Catholics and Genesis

Originally posted on New Sherwood:

CreationOfAdam

The other day I came across the following statement on a Catholic blog:

“Allow me to stress the most important thing for any Catholic to know regarding the historical accuracy of the Old Testament. First and foremost, as Catholic Christians, our faith is NOT based on this historical accuracy of the Old Testament at all. Our faith is based on the historical accuracy of the New Testament alone. The Old Testament simply serves as a historical, religious and cultural context in which to interpret the New Testament. That is all. So as Catholic Christians, we don’t need the Old Testament to be 100% historically accurate to have faith in Jesus Christ and the writings of the New Testament.

It is the opinion of this blogger that the events of the Old Testament probably do represent actual historical events, starting with the life of Abraham (about Genesis chapter 12) onward. Prior…

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February 6, 2014 Posted by | Uncategorized | Leave a comment

Holy Communion, Jansenism, and Scruples

Originally posted on New Sherwood:

There is nothing greater on this poor earth. To receive the Body, Blood, Soul and Divinity of Our Lord Jesus Christ – and with Him all the graces that God can bestow upon the soul – is the most sublime and significant thing one can do in this life.

Such a magnificent gift is not to be trifled with.

All Catholics know that one should not receive the Eucharist when in a state of mortal sin. But many a Catholic would not know a mortal sin if it bit him on the arse. This is not a new problem. Saint Teresa of Avila, in her autobiography, describes some of her earliest priest-confessors who were themselves confused on the point and led her astray:

“What was venial they said was no sin at all, and what was serious mortal sin they said was venial. This did me so much harm…

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January 8, 2014 Posted by | Uncategorized | Leave a comment

On the attainment of peace

From “Abandonment to Divine Providence”, by Fr. Jean-Pierre de Caussade, SJ:

There is no solid peace except in submission to the divine action.

The soul that does not attach itself solely to the will of God will find neither satisfaction nor sanctification in any other means however excellent by which it may attempt to gain them.

If that which God Himself chooses for you does not content you, from whom do you expect to obtain what you desire? If you are disgusted with the meat prepared for you by the divine will itself, what food would not be insipid to so depraved a taste? No soul can be really nourished, fortified, purified, enriched, and sanctified except in fulfilling the duties of the present moment. What more would you have? As in this you can find all good, why seek it elsewhere? Do you know better than God? As he ordains it thus why do you desire it differently? Can His wisdom and goodness be deceived? When you find something to be in accordance with this divine wisdom and goodness ought you not to conclude that it must needs be excellent? Do you imagine you will find peace in resisting the Almighty? Is it not, on the contrary, this resistance which we too often continue without owning it even to ourselves which is the cause of all our troubles?

It is only just, therefore, that the soul that is dissatisfied with the divine action for each present moment should be punished by being unable to find happiness in anything else. If books, the example of the saints, and spiritual conversations deprive the soul of peace; if they fill the mind without satisfying it; it is a sign that one has strayed from the path of pure abandonment to the divine action, and that one is only seeking to please oneself. To be employed in this way is to prevent God from finding an entrance. All this must be got rid of because of being an obstacle to grace.

But if the divine will ordains the use of these things the soul may receive them like the rest-that is to say-as the means ordained by God which it accepts simply to use, and leaves afterwards when their moment has passed for the duties of the moment that follows. There is, in fact, nothing really good that does not emanate from the ordinance of God, and nothing, however good in itself, can be better adapted for the sanctification of the soul and the attainment of peace.

October 15, 2013 Posted by | Catholic Faith, Uncategorized | 2 Comments

Pope Francis: “Don’t complain to me!”

Pope Francis waves to crowds as he arrives to his inauguration mass on 19 March 2013.

Somewhere in the avalanche of articles and blog posts about The Big Interview, a writer I don’t remember chose to emphasize this passage:

“The dicasteries of the Roman Curia are at the service of the pope and the bishops,” he says. “They must help both the particular churches and the bishops’ conferences. They are instruments of help. In some cases, however, when they are not functioning well, they run the risk of becoming institutions of censorship. It is amazing to see the denunciations for lack of orthodoxy that come to Rome. I think the cases should be investigated by the local bishops’ conferences, which can get valuable assistance from Rome. These cases, in fact, are much better dealt with locally. The Roman congregations are mediators; they are not middlemen or managers.”

Indeed, this is an astonishing statement. These appeals go to Rome, presumably, because the bishops are already unresponsive. Often enough the bishops themselves are enabling and even promulgating the “lack of orthodoxy” (i.e., heresy). And now he wants turn these cases back over to the bishops? What is this but a total abdication of Rome’s responsibility to guard the deposit of Faith? Tragically and inexplicably, Pope Francis is more worried about “censorship” than heresy.

For decades now, the only thing that kept many Catholics going in chronically bad parishes was the knowledge that, at least, there was pope in Rome who “had their backs”. Well, they’ve just been cut loose. We’ve all been cut loose. Pope Francis is right about one thing: we’re all going to need to learn “new ways” of being Catholic under this pontificate.

September 28, 2013 Posted by | Uncategorized | 5 Comments

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